descent in the scale of intelligence from that mode of being which is able
to realize its own will-power as a capacity for originating new trains of
causation to that mode of being which is incapable of recognizing itself at
all. The higher the grade of life, the higher the intelligence; from which
it follows that the supreme principle of Life must also be the ultimate
principle of intelligence. This is clearly demonstrated by the grand
natural order of the universe. In the light of modern science the principle
of evolution is familiar to us all, and the accurate adjustment existing
between all parts of the cosmic scheme is too self-evident to need
insisting upon. Every advance in science consists in discovering new
subtleties of connection in this magnificent universal order, which already
exists and only needs our recognition to bring it into practical use. If,
then, the highest work of the greatest minds consists in nothing else than
the recognition of an already existing order, there is no getting away from
the conclusion that a paramount intelligence must be inherent in the
Life-Principle, which manifests itself _as_ this order; and thus we see
that there must be a great cosmic intelligence underlying the totality of
things.

The physical history of our planet shows us first an incandescent nebula
dispersed over vast infinitudes of space; later this condenses into a
central sun surrounded by a family of glowing planets hardly yet
consolidated from the plastic primordial matter; then succeed untold
millenniums of slow geological formation; an earth peopled by the lowest
forms of life, whether vegetable or animal; from which crude beginnings a
majestic, unceasing, unhurried, forward movement brings things stage by
stage to the condition in which we know them now. Looking at this steady
progression it is clear that, however we may conceive the nature of the
evolutionary principle, it unerringly provides for the continual advance of
the race. But it does this by creating such numbers of each kind that,